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A Voice Woke a Man to Pray Because the Shekhinah Cannot Rise Alone

He woke with a rebuke already under his ribs. She said she had no strength to rise. The Zohar on the shelf had stayed shut for years.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Nearness Without a Grasp
  2. Call Out, She Said
  3. The Closed Spine on the Shelf
  4. He Opened It Anyway
  5. The Messiah Waited in the Hall

He sat up in the dark with a sentence already burning under his ribs. "Wake and arise for the holy Shekhinah (שכינה), the Divine Presence, for you have an empty heart, empty of understanding." He had not opened a book. The rebuke was already in the room, as if someone had stood over the bed all night waiting for the eyes to open.

A Voice Woke a Man to Pray Because the Shekhinah Cannot Rise Alone Click for full size

Nearness Without a Grasp

He sat on the edge of the mattress and felt the emptiness the voice had named. She was already within him. The Presence that dwells in creation was in his chest, and still he could not acquire her. He pressed a palm to his breastbone as if pressure could invent understanding.

On the shelf the Zohar lay shut beside volumes of practical law he knew how to use. The law books looked thinner suddenly. Not because law is small. A body with only law and no inner Torah is a lamp with oil and no flame.

He stood. He did not light the lamp yet. The dark made the rebuke louder.

Call Out, She Said

A voice said, "Call out." He knew the line from Isaiah as liturgy (Isaiah 40:6). In his mouth it had always been a prophet's commission. Tonight it was an urge in the bones of Israel, a throat trying to lift what exile had bent.

She answered. "What shall I call?" Life is nothing more than grass. People wither. Intentions wither. They perform commandments the way animals eat grass, without thought. They do kindness for themselves and call it love.

The answer landed like a hand on easy piety. He tried to pray and heard his own voice as grass would sound if grass could form consonants.

"I have not the strength to lift myself from the dust," she said. "Life is grass."

The Closed Spine on the Shelf

He had seen the newspapers. Ruin in the streets. The worst climbing over the better. He had not connected any of it to a closed book on a Jewish shelf. The connection now felt plain, and it shamed him.

When Israel leaves the inner Torah shut, the outer forces among the nations grow teeth. The worst rise. The gates of ruin stand open. Redemption waits in the hall because a people treated the Zohar as optional spice for eccentrics.

He would not spit on the deeds that keep hands clean. The charge was different. A people that only polices the outer without feeding the inner becomes a wall without a house behind it. The Shekhinah does not rise on walls alone.

He Opened It Anyway

He lit the lamp. He took the Zohar down and opened it as if opening a window in a room that had gone stale for years. Dust lifted. So did a fear of not understanding. He read anyway, one line, then another, his mouth dry.

At dawn he bound tefillin, the leather prayer boxes on arm and head, with more attention than yesterday. Attention is a form of waking. He learned one passage slowly enough to hurt. Pain of effort is not holiness by itself. It is a rung.

Outside, merchants began their noise. The noise was not evil. It became dangerous only when it was the only music left in the house.

The Messiah Waited in the Hall

Delay is not always a mystery sealed in heaven. Sometimes delay is the sum of closed books and shrugging shoulders. He did not claim to hasten the end by one night of study. He claimed only that his sleep had been part of a larger sleep.

Days stacked. Some mornings the empty heart felt less empty. Some mornings the grass answer returned and he nearly shut the book again. He kept a small practice. Wake. Speak toward her elevation. Study a page that scares him. Do a deed that costs. The sequence was not magic. It was apprenticeship to a Presence that refuses to be flattered by speed.

He began to hear other people differently. The neighbor who only argued law sounded like a man stacking bricks for a house he would not enter. The neighbor who only chased secrets without deeds sounded like a man lighting incense in a ruin. He wanted both fire and walls.

One evening he stood by the shelf and did not feel the Zohar as heavier than stone. He felt it as a door. Behind the door someone still asked, "What shall I call?" He answered with a life that had started, at least, to rise when called, and to call when rising felt impossible.

Grass still withered. The calling continued.


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From the tradition

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The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Baal HaSulam's Introduction to Zohar 70:2Baal HaSulam's Introduction to Zohar

Retold in our words. Read the original at the link below.Sefaria-hosted English translation · CC-BY

The great Kabbalist Baal HaSulam, in his introduction to the Zohar, speaks directly to that feeling. He paints a vivid picture of a soul yearning for connection, a connection that's closer than we think, yet often just out of reach.

He begins with a startling wake-up call: "Wake and arise for the sake of the holy Shekhina, for you have an empty heart, devoid of understanding." The Shekhina? What’s that? The Shekhina is the Divine Presence, the immanent aspect of God that dwells within creation, within us. Baal HaSulam suggests we have this incredible potential for connection, it’s right there inside us, but our hearts are often "empty," preventing us from truly grasping it. We can't "acquire her," he says, even though she's already within.

So, what's the problem? Why this disconnect?

Baal HaSulam finds the answer in the prophet Isaiah: "A voice speaks: ‘Call out!’” (Is. 40:6). He interprets this as a constant call echoing within every Jew, urging us to pray, to strive for the elevation of the Shekhina. According to the Zohar, this “call” is prayer itself. – prayer not as a rote practice, but as a deep, internal calling.

But here’s the heartbreaking part. The Shekhina responds, "What shall I call?" She lacks the strength to rise, to fully manifest, because, as the verse continues, "Life is nothing more than grass." Ouch.

What does that mean? Baal HaSulam explains that people have become like animals, mindlessly consuming, performing mitzvot (commandments, good deeds) without real intention. We go through the motions, but where's the heart? Where's the genuine desire to connect with the Divine?

He goes on: "While its love [is like] green shoots upon the land." This means that people perform acts of kindness, but only for their own benefit. We might do good deeds, but if the motivation is purely selfish, if it's about personal gain rather than giving joy to the Creator, then we're missing the point. As we find in Midrash Rabbah and other classical sources, intention, kavanah, is everything.

A challenge to examine our motivations, to move beyond superficial actions and cultivate a deeper connection. The Zohar, as interpreted by Baal HaSulam, isn’t just some ancient text; it’s a mirror reflecting our own spiritual state.

So, what can we do? How do we answer the call? Perhaps it begins with simply acknowledging the emptiness, the disconnect. Then, consciously choosing to infuse our actions with intention, with a genuine desire to connect with something larger than ourselves. To do mitzvot not out of obligation, but out of love. To seek the Shekhina not for personal gain, but for the sake of bringing light and holiness into the world. It's a journey, a constant striving, but as Baal HaSulam reminds us, the potential for connection is already within us, waiting to be awakened.

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Baal HaSulam's Introduction to Zohar 69:3Baal HaSulam's Introduction to Zohar

Retold in our words. Read the original at the link below.Sefaria-hosted English translation · CC-BY

This feeling has deep roots in how we relate to the most mystical parts of our tradition. readers often focus on the halakha, the practical laws, the dos and don'ts. Important, absolutely. But what about the soul of it all? The hidden wisdom?

Baal HaSulam, a towering 20th-century Kabbalist, had some pretty strong opinions on this. Specifically, in his "Introduction to Zohar," he makes a powerful claim: the fate of the Jewish people, and indeed the world, is intertwined with how much we engage with the Zohar and the "internal aspect of Torah."

What does he mean by "internal aspect?" He’s talking about Kabbalah, Jewish mysticism. The deep, often hidden, meanings within the Torah's stories and laws. The stuff that can seem a little… out there.

The Baal HaSulam says when we neglect this inner dimension, things get… bad. Really bad.

He goes so far as to say that neglecting the study of the Zohar can lead to the "external aspect of the nations" overcoming their own internal aspect. In other words, the worst elements among the nations – those who cause damage and destroy the world – become stronger and rise above the righteous among the gentiles. This, he says, leads to "all of the destruction and corruption witnessed by our generation." Strong words. It’s a stark warning. When we abandon the internal aspect of Torah, when we diminish its importance, we open the door to darkness.

But there’s hope! Baal HaSulam argues that just as neglecting the Zohar leads to decline, engaging with it leads to redemption. The redemption of Israel, he says, "depends upon the study of the Zohar and the internal aspect of Torah." Our actions, our choices about what to study and what to ignore, have cosmic consequences. By diving into the depths of Jewish wisdom, by wrestling with the mystical teachings, we can actually help to bring about a better world.

To consider that our own spiritual work is connected to the larger picture of global redemption. But maybe, just maybe, that's exactly what we need to hear. Maybe the key to turning the world right-side up again lies in rediscovering the hidden light within.

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